"The Triple Plex:"

BODY, SOUL, SPIRIT.

A LECTURE

BY THE

REV. WILLIAM BEAL, LL.D., F.S. A.

VICAR OF BROOKE, NEAR NORWICH, AND DIOCESAN INSPECTOR OF SCHOOLS.

"THE TRIPLE PLEA:"

BODY, SOUL, SPIRIT.

THE subject of which we treat this evening, is to adapt itself to the practical purposes of a Christian Association. We are not about to discuss the mode of man's existence, nor shall we concern ourselves to inquire how mind is influenced by matter, the spiritual by the material, the immortal by the physical part of man's nature. We deal not with abstractions, nor will we risk ourselves in the haze and mist of metaphysical speculation. We have to do with realities, and to walk in the broad sunlight of action and fact.

As members of a Christian Association, we recognise the existence of spirit, and soul, and body. In ordinary language, we follow the example of early days, and speak of man as consisting of body and soul. And the word "soul" is generally understood to denote that part of his being which distinguishes him from the rest of the animated creation; to refer to the highest part of his nature, and thus, to apply itself to the immortal portion, as distinguished from the body, which is made subject to death. But "when the fulness of the times had come," the ordinary use of the word "soul" was found to be inadequate to express the exalted views of a Christian, with respect to the best employment and the most perfect condition of his highest faculties. It was necessary,

therefore, that another term should be used. It was to express something superior to the soul in its common sense, as the soul is superior to the body. It was to denote that perfection of human nature which it was the object of the Christian religion to accomplish. It was to imply the faculties of the understanding—but those faculties employed in the knowledge of God. It was to include the emotions and affections of man-but those affections fixed on the highest object. It was to express that part of man's being which enjoys communion with the Father of spirits, and to denote the immortal portion of his existence. The term which is employed for these purposes, in several passages of the New Testament, is the word "spirit."

Apart, then, from reference to any of the systems which have professed to explain the nature of man's being, we are content to take the three terms, as they are given by inspiration, BODY, SOUL, and SPIRIT. The first of these terms refers, as a matter of course, to our physical frame. We may understand the "soul" as denoting our moral and intellectual faculties, directed towards visible objects, and not exalted by the hope of immortality. And the "spirit" will imply these same faculties when directed towards the things which are "not seen and eternal." You will observe that we apply both terms, soul and spirit, to our moral and intellectual nature; but we say of the first, that mind or reason is the leading thought. And of the second, we allege that, though knowledge not only is not excluded, but when it may be had it forms a most important attribute-yet that its prominent idea is of affection and love.

We believe, and are fully persuaded, that there is work to be done by each member of an association like ours, and by the Association collectively, regarding human nature, not only as a whole, but with reference to each of its parts.

We have to do with the body. View it separately you can

not. So identified is it with the other portions of our beingso intimately connected, we say, not with the manifestations of the reasonable soul merely, but with the exercise of the spiritual faculties-that a neglect of the body and of the requirements of the body, cannot habitually be practised without deep and lasting injury to the faculties of the soul, without serious risk to the interests of the spirit.

We have to do with the soul. View it separately you cannot. Disregard its dictates, and omit to adopt its suggestions, danger, disease, and death await the body; whilst the spirit will have a tendency to number itself with those "that err and are deceived."

We have to do with the spirit. View it separately you cannot. Remove from man the incentives and the restraints which the spirit supplies, and the strongest inducement duly to regard "this body of our humiliation" disappears; the most powerful motive to earnest thought, and the greatest check to an abuse of the faculties of the soul, is withdrawn.

And therefore it is, that we affirm, that in consulting for the interests of man's whole being, we are not justified in paying such exclusive attention to one part as shall deprive another of its due regard.

The welfare of the spirit is not promoted by a neglect of the body, and may be enhanced by the vigour of the soul. The interests of the body are best consulted by motives which the spirit suggests, and by their influence upon the faculties of the mind. The energies of the soul are most correctly developed in the sound body, subordinate to the higher rules of action which the spirit supplies.

There are some stars in the firmament which, when viewed by the unassisted eye of the observer, present the appearance of one brilliant point, but when the optic tube is brought to bear upon them, closer inspection shows, that what seemed one star, is, in reality, two, or even three. And then, a more